Thesis (Ph. D.)--Columbia University. / Vita. Pub.also as Studies in history, economics and public law, v. 33, no. 3. Bibliography: p. 224-226.

Thesis (Ph. D.)--University of Washington, 2003. / Vita. Includes bibliographical references (leaves 292-333).

Thesis(LLD)--University of Pretoria, 2005. / Includes bibliographical references.

Thesis (LL. M.)--York University, 1993. Graduate Programme in Law. / Typescript. Includes bibliographical references (leaves 345-359). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pMQ39228.

Title from PDF of title page (University of Missouri--Columbia, viewed on Feb 17, 2010). The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Dissertation advisor: Dr. Robert A. Benfer, Jr. and Dr. Deborah Pearsall. Vita. Includes bibliographical references.

This thesis examines Alutiiq stories of loss, disempowerment and distrust in the aftermath of the 1989 Exxon Valdez oil spill crisis. It examines Alutiiq responses to the oil spill in relation to how, twenty-five years earlier, members of the same communities experienced the impacts of an earthquake crisis. The thesis describes how the 1989 oil spill crisis was associated with experiences of loss of cultural livelihoods, loss of cultural identities, environmental distrust, enhanced distrust of governments, and experiences of disempowerment, while, in contrast, responses to the earthquake were characterised by resilience and adaptability. Using evidence derived from discussions, interviews and participation in community life, as part of 18 months of ethnographic fieldwork in two Alutiiq communities between September 2006 and September 2008, I argue that differences in Alutiiq responses to the two crises can be partly attributed to socio-political factors that characterised the aftermath of each of the disasters, in addition to the absence of culturally-specific knowledge and experientially-based adaptive strategies in the aftermath of the oil spill. Unlike earlier anthropological studies of the oil spill, this study compares Alutiiq responses to the oil spill with their responses to the earthquake crisis.

Locals in Filadelfia, the urban center of western Paraguay's Mennonite Colonies, see the public presence of indigenous Ayoreo `sex workers' as a moral stain on the city and a major social problem. These young women's practices upend local perceptions as well as established theoretical categories of sex work. They treat interactions with male `friends' not as `work' but as `play,' they do not see their practices as morally fraught; and they move in and out of the activity, until they leave it behind and marry within their own group. This dissertation, based on 49 months of long-term fieldwork, examines the cultural meanings of `sex work' among Ayoreo young women to understand how colliding ethical systems, framed by five decades of Ayoreo engagement with the market economy and intense Christianization shape the cultural production of gender and sexuality, and notions of exchange and the commoditization of bodies. Ayoreo `sex work' does not fit conventional academic models, which reduce such activity to proof of economic necessity or women's stigmatization of women. Rather than being a form of feminine submission or exploitation, it is a unique cultural phenomenon constructed in a web of social relations forged through processes of cultural change, religious hegemony, and economic shifts experienced by the Ayoreo over the twentieth century.

The Sea Peoples are generally assumed to be a loose confederation of clans that first appeared in the historical record in the 14th century B.C.E. Over a century of scholarship has puzzled over whether they were responsible for the collapse of several Late Bronze Age civilizations or simply one of several catalysts that put that collapse in motion. Many attempts have also been made to determine the origins of the various groups of Sea Peoples using textual and iconographic evidence, as well as the material culture of the Sea Peoples identified in Cyprus and the Levant. This material culture is characterized foremost by locally made Mycenaean-style pottery; as such, a considerable Aegean or Mycenaean presence has been argued in the multi-ethnic Sea Peoples coalition. The most important visual record that survives of the Sea People documents a land and sea battle against the forces of Ramesses III in the early 12th century B.C.E. and is recorded on the walls of the pharaoh's mortuary temple at Medinet Habu. In 1964 a connection was first proposed between the distinctive ships of the Sea Peoples in the Medinet Habu naval battle relief, with their high, angular stem- and stern- posts topped with outward-facing water-bird heads, and the vogelbarke, or bird-boat, of Late Bronze Age Central European religious iconography. Too little is still understood of both the vogelbarke tradition and the maritime abilities of Bronze Age Central European populations to conclusively state at this time that a vogelbarke-like vessel could have plied the waters of the eastern Mediterranean during the Late Bronze Age. However, additional archaeological evidence suggests a Central European mercenary presence in Mycenaean Greece during the period of Sea Peoples activity, as well as Central European participation in the multi-ethnic coalition reflected particularly in the material culture of the Sea Peoples identified in Cyprus. This evidence strengthens the possibility that the vogelbarke-like vessel some scholars claim to see at Medinet Habu is indeed not a "duck out of water."

Arguably, all Canadian students should have a profound knowledge of Aboriginal peoples’ contribution to Canada’s development as the original inhabitants of Canada. However, Aboriginal peoples continue to be marginalized as though unimportant, and subordinate to other cultural groups in Canada’s culturally plural society. The Ontario mainstream education system plays an important role in perpetuating these social distances. Under the mandate of the provincial government, the public education system is responsible for the delivery of educational programming to all Ontario students. In the 1970s, the federal government introduced the concept of multiculturalism to extend citizenship rights to all culturally diverse groups into Canadian society. To help Canada to become more competitive in a globalizing world, the government has sought to change the image of Canada as a White settler state to one of a global and multicultural society. Yet Aboriginal peoples continue to be marginalized in Canada’s socio-cultural landscape in mainstream education, regardless of heightened awareness for their rights and culture, as well as their being recognized as having the fastest growing demographic in Canada. It is in the context of multiculturalism that this thesis examines the influence of multiculturalism on Aboriginal coverage in mainstream school textbooks. Despite Canada’s proclaimed commitment to multiculturalism, I argue that the production of educational curricula and texts still produces a national imaginary that erases the experiences and concerns of Aboriginal population. Far less effort has been made to change the image of Aboriginal people in that narrative, and how students imagine a globalizing Canada with little attention given to the ongoing forms of discrimination that affect how Aboriginal peoples interact with the rest of the world. / Thesis (Master, Geography) -- Queen's University, 2011-11-14 07:57:57.566

<p>Drawing lessons from South Africa, Chile, Peru and Colombia, the study seeks to contribute to the debate around reparations in a society where the likelihood of prosecutions against suspected perpetrators is limited.</p>